Genesis 12.

Matthew Henry

The pedigree and family of Abram we had an account of in the foregoing chapter; here the Holy Ghost enters upon his story, and henceforward Abram and his seed are almost the only subject of the sacred history. In this chapter we have, I. God's call of Abram to the land of Canaan (Gen 12:1-3). II. Abram's obedience to this call (Gen 12:4, Gen 12:5). III. His welcome to the land of Canaan (Gen 12:6-9). IV. His journey to Egypt, with an account of what happened to him there. Abram's flight and fault (Gen 12:10-13). Sarai's danger and deliverance (Gen 12:14-20).

1–3. We have here the call by which Abram was removed out of the land of his nativity into the land of promise, which was designed both to try his faith and obedience and also to separate him and set him apart for God, and for special services and favours which were further designed. The circumstances of this call we may be somewhat helped to the knowledge of from Stephen's speech, Act 7:2, where we are told, 1. That the God of glory appeared to him to give him this call, appeared in such displays of his glory as left Abram no room to doubt the divine authority of this call. God spoke to him afterwards in divers manners; but this first time, when the correspondence was to be settled, he appeared to him as the God of glory, and spoke to him. 2. That this call was given him in Mesopotamia, before he dwelt in Charran; therefore we rightly read it, The Lord. had said unto Abram, namely, in Ur of the Chaldees; and, in obedience to this call, as Stephen further relates the story (Act 7:4), he came out of the land of the Chaldeans, and dwelt in Charran, or Haran, about five years, and thence, when his father was dead, by a fresh command, pursuant to the former, God removed him into the land of Canaan. some think that Haran was in Chaldea, and so was still a part of Abram's country, or that Abram, having staid there five years, began to call it his country, and to take root there, till God let him know this was not the place he was intended for. Note: If God loves us, and has mercy in store for us, he will not suffer us to take up our rest any where short of Canaan, but will graciously repeat his calls, till the good work begun be performed, and our souls repose in God only. In the call itself we have a precept and a promise.
I. A trying precept: Get thee out of thy country, Gen 12:1. Now,
1. By this precept he was tried whether he loved his native soil and dearest friends, and whether he could willingly leave all, to go along with God. His country had become idolatrous, his kindred and his father's house were a constant temptation to him, and he could not continue with them without danger of being infected by them; therefore Get thee out, yalak - Vade tibi, Get thee gone, with all speed, escape for thy life, look not behind thee, Gen 19:17. Note, Those that are in a sinful state are concerned to make all possible haste out of it. Get out for thyself (so some read it), that is, for thy own good. Note, Those who leave their sins, and turn to God, will themselves be unspeakable gainers by the change, Pro 9:12. This command which God gave to Abram is much the same with the gospel call by which all the spiritual seed of faithful Abram are brought into covenant with God. For, (1.) Natural affection must give way to divine grace. Our country is dear to us, our kindred dearer, and our father's house dearest of all; and yet they must all be hated (Luk 14:26), that is, we must love them less than Christ, hate them in comparison with him, and, whenever any of these come in competition with him, they must be postponed, and the preference given to the will and honour of the Lord Jesus. (2.) Sin, and all the occasions of it, must be forsaken, and particularly bad company; we must abandon all the idols of iniquity which have been set up in our hearts, and get out of the way of temptation, plucking out even a right eye that leads us to sin (Mat 5:29), willingly parting with that which is dearest to us, when we cannot keep it without hazard of our integrity. Those that resolve to keep the commandments of God must quit the society of evil doers, Psa 119:115; Act 2:40. (3.) The world, and all our enjoyments in it, must be looked upon with a holy indifference and contempt; we must no longer look upon it as our country, or home, but as our inn, and must accordingly sit loose to it and live above it, get out of it in affection.
2. By this precept he was tried whether he could trust God further than he saw him; for he must leave his own country, to go to a land that God would show him. He does not say, "It is a land that I will give thee," but merely, "a land that I will show thee." Nor does he tell him what land it was, nor what kind of land; but he must follow God with an implicit faith, and take God's word for it, in the general, though he had no particular securities given him that he should be no loser by leaving his country, to follow God. Note, Those that will deal with God must deal upon trust; we must quit the things that are seen for things that are not seen, and submit to the sufferings of this present time in hopes of a glory that is yet to be revealed (Rom 8:18); for it doth not yet appear what we shall be (Jo1 3:2), any more than it did to Abram, when God called him to a land he would show him, so teaching him to live in a continual dependence upon his direction, and with his eye ever towards him.
II. Here is an encouraging promise, nay, it is a complication of promises, many, and exceedingly great and precious. Note, All God's precepts are attended with promises to the obedient. When he makes himself known also as a rewarder: if we obey the command, God will not fail to perform the promise. Here are six promises: -
1. I will make of thee a great nation. When God took him from his own people, he promised to make him the head of another; he cut him off from being the branch of a wild olive, to make him the root of a good olive. This promise was, (1.) A great relief to Abram's burden; for he had now no child. Note, God knows how to suit his favours to the wants and necessities of his children. He that has a plaster for every sore will provide one for that first which is most painful. (2.) A great trial to Abram's faith; for his wife had been long barren, so that, if he believe, it must be against hope, and his faith must build purely upon that power which can out of stones raise up children unto Abraham, and make them a great nation. Note, [1.] God makes nations: by him they are born at once (Isa 66:8), and he speaks to build and plant them, Jer 18:9. And, [2.] If a nation be made great in wealth and power, it is God that makes it great. [3.] God can raise great nations out of dry ground, and can make a little one to be a thousand.
2. I will bless thee, either particularly with the blessing of fruitfulness and increase, as he had blessed Adam and Noah, or, in general, "I will bless thee with all manner of blessings, both of the upper and the nether springs. Leave thy father's house, and I will give thee a father's blessing, better than that of they progenitors." Note, Obedient believers will be sure to inherit the blessing.
3. I will make thy name great. By deserting his country, he lost his name there. "Care not for that," says God, "but trust me, and I will make thee a greater name than ever thou couldst have had there." Having no child, he feared he should have no name; but God will make him a great nation, and so make him a great name. Note, (1.) God is the fountain of honour, and from him promotion comes, Sa1 2:8. (2.) The name of obedient believers shall certainly be celebrated and made great. The best report is that which the elders obtained by faith, Heb 11:2.
4. Thou shalt be a blessing; that is, (1.) "Thy happiness shall be a sample of happiness, so that those who would bless their friends shall only pray that God would make them like Abram;" as Rut 4:11. Note, God's dealings with obedient believers are so kind and gracious that we need not desire for ourselves or our friends to be any better dealt with: to have God for our friend is blessedness enough. (2.) "Thy life shall be a blessing to the places where thou shalt sojourn." Note, Good men are the blessings of their country, and it is their unspeakable honour and happiness to be made so.
5. I will bless those that bless thee and curse him that curseth thee. This made it a kind of a league, offensive and defensive, between God and Abram. Abram heartily espoused God's cause, and here God promises to interest himself in his. (1.) He promises to be a friend to his friends, to take kindnesses shown to him as done to himself, and to recompense them accordingly. God will take care that none be losers, in the long run, by any service done for his people; even a cup of cold water shall be rewarded. (2.) He promises to appear against his enemies. There were those that hated and cursed even Abram himself; but, while their causeless curses could not hurt Abram, God's righteous curse would certainly overtake and ruin them, Num 24:9. This is a good reason why we should bless those that curse us, because it is enough that God will curse them, Psa 38:13-15.
6. In thee shall all the families of the earth be blessed. This was the promise that crowned all the rest; for it points at the Messiah, in whom all the promises are yea and amen. Note, (1.) Jesus Christ is the great blessing of the world, the greatest that ever the world was blessed with. He is a family blessing, by him salvation is brought to the house (Luk 19:9); when we reckon up our family blessings, let us put Christ in the imprimis - the first place, as the blessing of blessings. But how are all the families of the earth blessed in Christ, when so many are strangers to him? Answer, [1.] All that are blessed are blessed in him, Act 4:12 [2.] All that believe, of what family soever they shall be, shall be blessed in him. [3.] Some of all the families of the earth are blessed in him. [4.] There are some blessings which all the families of the earth are blessed with in Christ; for the gospel salvation is a common salvation, Jde 1:3. (2.) It is a great honour to be related to Christ; this made Abram's name great, that the Messiah was to descend from his loins, much more than that he should be the father of many nations. It was Abram's honour to be his father by nature; it will be ours to be his brethren by grace, Mat 12:50.

4–5. Here is, I. Abraham's removal out of his country, out of Ur first and afterwards out of Haran, in compliance with the call of God: So Abram departed; he was not disobedient to the heavenly vision, but did as he was bidden, not conferring with flesh and blood, Gal 1:15, Gal 1:16. His obedience was speedy and without delay, submissive and without dispute; for he went out, not knowing whither he went (Heb 11:8), but knowing whom he followed and under whose direction he went. Thus God called him to his foot, Isa 41:2.
II. His age when he removed: he was seventy-five years old, an age when he should rather have had rest and settlement; but, if God will have him to begin the world again now in his old age, he will submit. Here is an instance of an old convert.
III. The company and cargo that he took with him.
1. He took his wife, and his nephew Lot, with him; not by force and against their wills, but by persuasion. Sarai, his wife, would be sure to go with him; God had joined them together, and nothing should put them asunder. If Abram leave all, to follow God, Sarai will leave all, to follow Abram, though neither of them knew whither. And it was a mercy to Abram to have such a companion in his travels, a help meet for him. Note, It is very comfortable when husband and wife agree to go together in the way to heaven. Lot also, his kinsman, was influenced by Abram's good example, who was perhaps his guardian after the death of his father, and he was willing to go along with him too. Note, Those that go to Canaan need not go alone, for, though few find the strait gate, blessed be God, some do; and it is our wisdom to go with those with whom God is (Zac 8:23), wherever they go.
2. They took all their effects with them - all their substance and movable goods, that they had gathered. For, (1.) With themselves they would give up their all, to be at God's disposal, would keep back no part of the price, but venture all in one bottom, knowing it was a good bottom. (2.) They would furnish themselves with that which was requisite, both for the service of God and the supply of their family, in the country whither they were going. To have thrown away his substance, because God had promised to bless him, would have been to tempt God, not to trust him. (3.) They would not be under any temptation to return; therefore they leave not a hoof behind, lest that should make them mindful of the country from which they came out.
3. They took with them the souls that they had gotten, that is, (1.) The servants they had bought, which were part of their substance, but are called souls, to remind masters that their poor servants have souls, precious souls, which they ought to take care of and provide food convenient for. (2.) The proselytes they had made, and persuaded to attend the worship of the true God, and to go with them to Canaan: the souls which (as one of the rabbin expresses it) they had gathered under the wings of the divine Majesty. Note, Those who serve and follow God themselves should do all they can to bring others to serve and follow him too. These souls they are said to have gained. We must reckon ourselves true gainers if we can but win souls to Christ.
IV. Here is their happy arrival at their journey's end: They went forth to go into the land of Canaan; so they did before (Gen 11:31), and then took up short, but now they held on their way, and, by the good hand of their God upon them, to the land of Canaan they came, where by a fresh revelation they were told that this was the land God promised to show them. They were not discouraged by the difficulties they met with in their way, nor diverted by the delights they met with, but pressed forward. Note, 1. Those that set out for heaven must persevere to the end, still reaching forth to those things that are before. 2. That which we undertake in obedience to God's command, and a humble attendance upon his providence, will certainly succeed, and end with comfort at last.

6–9. One would have expected that Abram having had such an extraordinary call to Canaan some great event should have followed upon his arrival there, that he would have been introduced with all possible marks of honour and respect, and that the kings of Canaan should immediately have surrendered their crowns to him, and done him homage. But no; he comes not with observation, little notice is taken of him, for still God will have him to live by faith, and to look upon Canaan, even when he was in it, as a land of promise; therefore observe here,
I. How little comfort he had in the land he came to; for, 1. He had it not to himself: The Canaanite was then in the land. He found the country peopled and possessed by Canaanites, who were likely to be but bad neighbours and worse landlords; and, for aught that appears, he could not have ground to pitch his tent on but by their permission. Thus the accursed Canaanites seemed to be in better circumstances than blessed Abram. Note, The children of this world have commonly more of it than God's children. 2. He had not a settlement in it. He passed through the land, Gen 12:6. He removed to a mountain, Gen 12:8. He journeyed, going on still, Gen 12:9. Observe here, (1.) Sometimes it is the lot of good men to be unsettled, and obliged often to remove their habitation. Holy David had his wanderings, his flittings, Psa 56:8. (2.) Our removes in this world are often into various conditions. Abram sojourned, first in a plain (Gen 12:6), then in a mountain, Gen 12:8. God has set the one over-against the other. (3.) All good people must look upon themselves as strangers and sojourners in this world, and by faith sit loose to it as a strange country. So Abram did, Heb 11:8-14. (4.) While we are here in this present state, we must be journeying, and going on still from strength to strength, as having not yet attained.
II. How much comfort he had in the God he followed; when he could have little satisfaction in converse with the Canaanites whom he found there, he had abundance of pleasure in communion with that God who brought him thither, and did not leave him. Communion with God is kept up by the word and by prayer, and by these, according to the methods of that dispensation, Abram's communion with God was kept up in the land of his pilgrimage.
1. God appeared to Abram, probably in a vision, and spoke to him good words and comfortable words: Unto thy seed will I give this land. Note, (1.) No place nor condition of life can shut us out from the comfort of God's gracious visits. Abram is a sojourner, unsettled among Canaanites; and yet here also he meets with him that lives and sees him. Enemies may part us and our tents, us and our altars, but not us and our God. Nay, (2.) With respect to those that faithfully follow God in a way of duty, though he lead them from their friends, he will himself make up that loss by his gracious appearances to them. (3.) God's promises are sure and satisfying to all those who conscientiously observe and obey his precepts; and those who, in compliance with God's call, leave or lose any thing that is dear to them, shall be sure of something else abundantly better in lieu of it. Abram had left the land of his nativity: "Well," says God, "I will give thee this land," Mat 19:29. (4.) God reveals himself and his favours to his people by degrees; before he had promised to show him this land, now to give it to him: as grace is growing, so is comfort. (5.) It is comfortable to have land of God's giving, not by providence only, but by promise. (6.) Mercies to the children are mercies to the parents. "I will give it, not to thee, but to thy seed;" it is a grant in reversion to his seed, which yet, it should seem, Abram understood also as a grant to himself of a better land in reversion, of which this was a type; for he looked for a heavenly country, Heb 11:16.
2. Abram attended on God in his instituted ordinances. He built an altar unto the Lord who appeared to him, and called on the name of the Lord, Gen 12:7, Gen 12:8. Now consider this, (1.) As done upon a special occasion. When God appeared to him, then and there he built an altar, with an eye to the God who appeared to him. Thus he returned God's visit, and kept up his correspondence with heaven, as one that resolved it should not fail on his side; thus he acknowledged, with thankfulness, God's kindness to him in making him that gracious visit and promise; and thus he testified his confidence in and dependence upon the word which God had spoken. Note, An active believer can heartily bless God for a promise the performance of which he does not yet see, and build an altar to the honour of God who appears to him, though he does not yet appear for him. (2.) As his constant practice, whithersoever he removed. As soon as Abram had got to Canaan, though he was but a stranger and sojourner there, yet he set up, and kept up, the worship of God in his family; and wherever he had a tent God had an altar, and that an altar sanctified by prayer. For he not only minded the ceremonial part of religion, the offering of sacrifice, but made conscience of the natural duty of seeking to his God, and calling on his name, that spiritual sacrifice with which God is well pleased. He preached concerning the name of the Lord, that is, he instructed his family and neighbours in the knowledge of the true God and his holy religion. The souls he had gotten in Haran, being discipled, must be further taught. Note, Those that would approve themselves the children of faithful Abram, and would inherit the blessing of Abram, must make conscience of keeping up the solemn worship of God, particularly in their families, according to the example of Abram. The way of family worship is a good old way, is no novel invention, but the ancient usage of all the saints. Abram was very rich and had a numerous family, was now unsettled and in the midst of enemies, and yet, wherever he pitched his tent, he built an altar. Wherever we go, let us not fail to take our religion along with us.

10–13. Here is, I. A famine in the land of Canaan, a grievous famine. That fruitful land was turned into barrenness, not only to punish the iniquity of the Canaanites who dwelt therein, but to exercise the faith of Abram who sojourned therein; and a very sore trial it was; it tried what he would think, 1. Of God that brought him thither, whether he would not be ready to say with his murmuring seed that he was brought forth to be killed with hunger, Exo 16:3. Nothing short of a strong faith could keep up god thoughts of God under such a providence. 2. Of the land of promise, whether he would think the grant of it worth the accepting, and a valuable consideration for the relinquishing of his own country, when, for aught that now appeared, it was a land that ate up the inhabitants. Now he was tried whether he could preserve an unshaken confidence that the God who brought him to Canaan would maintain him there, and whether he could rejoice in him as the God of his salvation when the fig-tree did not blossom, Hab 3:17, Hab 3:18. Note, (1.) Strong faith is commonly exercised with divers temptations, that it may be found to praise, and honour, and glory, Pe1 1:6, Pe1 1:7. (2.) It pleases God sometimes to try those with great afflictions who are but young beginners in religion. (3.) It is possible for a man to be in the way of duty, and in the way to happiness, and yet meet with great troubles and disappointments.
II. Abram's removal into Egypt, upon occasion of this famine. See how wisely God provides that there should be plenty in one place when there was scarcity in another, that, as members of the great body, we may not say to one another, I have no need of you. God's providence took care there should be a supply in Egypt, and Abram's prudence made use of the opportunity; for we tempt God, and do not trust him, if, in the time of distress, we use not the means he has graciously provided for our preservation: We must not expect needless miracles. But that which is especially observable here, to the praise of Abram, is that he did not offer to return, upon this occasion, to the country from which he came out, nor so much as towards it. The land of his nativity lay north-east from Canaan; and therefore, when he must, for a time, quit Canaan, he chooses to go to Egypt, which lay south-west, the contrary way, that he might not so much as seem to look back. See Heb 11:15, Heb 11:16. Further observe, When he went down into Egypt, it was to sojourn there, not to dwell there. Note, 1. Though Providence, for a time, may cast us into bad places, yet we ought to tarry there no longer than needs must; we may sojourn where we may not settle. 2. A good man, while he is on this side heaven, wherever he is, is but a sojourner.
III. A great fault which Abram was guilty of, in denying his wife, and pretending that she was his sister. The scripture is impartial in relating the misdeeds of the most celebrated saints, which are recorded, not for our imitation, but for our admonition, that he who thinks he stands may take heed lest he fall. 1. His fault was dissembling his relation to Sarai, equivocating concerning it, and teaching his wife, and probably all his attendants, to do so too. What he said was, in a sense, true (Gen 20:12), but with a purpose to deceive; he so concealed a further truth as in effect to deny it, and to expose thereby both his wife and the Egyptians to sin. 2. That which was at the bottom of it was a jealous timorous fancy he had that some of the Egyptians would be so charmed with the beauty of Sarai (Egypt producing few such beauties) that, if they should know he was her husband, they would find some way or other to take him off, that they might marry her. He presumes they would rather be guilty of murder than adultery, such a heinous crime was it then accounted and such a sacred regard was paid to the marriage bond; hence he infers, without any good reason, They will kill me. Note, The fear of man brings a snare, and many are driven to sin by the dread of death, Luk 12:4, Luk 12:5. The grace Abram was most eminent for was faith; and yet he thus fell through unbelief and distrust of the divine Providence, even after God had appeared to him twice. Alas! what will become of the willows, when the cedars are thus shaken?

14. Here is, I. The danger Sarai was in of having her chastity violated by the king of Egypt: and without doubt the peril of sin is the greatest peril we can be in. Pharaoh's princes (his pimps rather) saw her, and, observing what a comely woman she was, they commended her before Pharaoh, not for that which was really her praise - her virtue and modesty, her faith and piety (these were no excellencies in their eyes), but for her beauty, which they thought too good for the embraces of a subject. They recommended her to the king, and she was presently taken into Pharaoh's house, as Esther into the seraglio of Ahasuerus (Est 2:8), in order to her being taken into his bed. Now we must not look upon Sarai as standing fair for preferment, but as entering into temptation; and the occasions of it were her own beauty (which is a snare to many) and Abram's equivocation, which is a sin that commonly is an inlet to much sin. While Sarai was in this danger, Abram fared the better for her sake. Pharaoh gave him sheep, oxen, etc. (v. 16), to gain his consent, that he might the more readily prevail with her whom he supposed to be his sister. We cannot think that Abram expected this when he came down into Egypt, much less that he had an eye to it when he denied his wife; but God brought good out of evil. And thus the wealth of the sinner proves, in some way or other, to be laid up for the just.
II. The deliverance of Sarai from this danger. For if God did not deliver us, many a time, by prerogative, out of those straits and distresses which we bring ourselves into by our own sin and folly, and which therefore we could not expect any deliverance from by promise, we should soon be ruined, nay, we should have been ruined long before this. He deals not with us according to our deserts.
1. God chastised Pharaoh, and so prevented the progress of his sin. Note, Those are happy chastisements that hinder us in a sinful way, and effectually bring us to our duty, and particularly to the duty of restoring that which we have wrongfully taken and detained. Observe, Not Pharaoh only, but his house, was plagued, probably those princes especially that had commended Sarai to Pharaoh. Note, Partners in sin are justly made partners in the punishment. Those that serve others' lusts must expect to share in their plagues. We are not told particularly what these plagues were; but doubtless there was something in the plagues themselves, or some explication added to them, sufficient to convince them that it was for Sarai's sake that they were thus plagued.
2. Pharaoh reproved Abram, and then dismissed him with respect.
(1.) The reproof was calm, but very just: What is this that thou hast done? What an improper thing! How unbecoming a wise and good man! Note, If those that profess religion do that which is unfair and disingenuous, especially if they say that which borders upon a lie, they must expect to hear of it, and have reason to thank those that will tell them of it. We find a prophet of the Lord justly reproved and upbraided by a heathen ship-master, Jon 1:6. Pharaoh reasons with him: Why didst thou not tell me that she was thy wife? intimating that, if he had known this, he would not have taken her into his house. Note, It is a fault too common among good people to entertain suspicions of others beyond what there is cause for. We have often found more of virtue, honour, and conscience, in some people than we thought they possessed; and it ought to be a pleasure to us to be thus disappointed, as Abram was here, who found Pharaoh to be a better man than he expected. Charity teaches us to hope the best.
(2.) The dismission was kind and very generous. He restored him his wife without offering any injury to her honour: Behold thy wife, take her, Gen 12:19. Note, Those that would prevent sin must remove the temptation, or get out of the way of it. He also sent him away in peace, and was so far from any design to kill him, as he apprehended, that he took particular care of him. Note, We often perplex and ensnare ourselves with fears which soon appear to have been altogether groundless. We often fear where no fear is. We fear the fury of the oppressor, as though he were ready to destroy, when really there is no danger, Isa 51:13. It would have been more for Abram's credit and comfort to have told the truth at first; for, after all, honesty is the best policy. Nay, it is said (Gen 12:20), Pharaoh commanded his men concerning him, that is, [1.] He charged them not to injure him in any thing. Note, It is not enough for those in authority to do no hurt themselves, but they must restrain their servants, and those about them, from doing hurt. Or, [2.] He appointed them, when Abram was disposed to return home after the famine, to conduct him safely out of the country, as his convoy. Probably he was alarmed by the plagues (Gen 12:17), and inferred from them that Abram was a particular favourite of Heaven, and therefore, through fear of their return, took special care he should receive no injury in his country. Note, God has often raised up friends for his people, by making men know that it is at their peril if they hurt them. It is a dangerous thing to offend Christ's little ones. Mat 18:6. To this passage, among others, the Psalmist refers, Psa 105:13-15, He reproved kings for their sakes, saying Touch not my anointed. Perhaps if Pharaoh had not sent him away, he would have been tempted to stay in Egypt and to forget the land of promise. Note, Sometimes God makes use of the enemies of his people to convince them, and remind them, that this world is not their rest, but that they must think of departing.
Lastly, Observe a resemblance between this deliverance of Abram out of Egypt and the deliverance of his seed thence: 430 years after Abram went into Egypt on occasion of a famine they went thither on occasion of a famine also; he was fetched out with great plagues on Pharaoh, so were they; as Abram was dismissed by Pharaoh, and enriched with the spoil of the Egyptians, so were they. For God's care of his people is the same yesterday, today, and for ever.

Adam Clarke

God calls Abram to leave Haran and go into Canaan, Gen 12:1; promises to bless him, and through him all the families of the earth, Gen 12:2, Gen 12:3. Abram, Sarai, Lot, and all their household, depart from Canaan, Gen 12:4, Gen 12:5; pass through Sichem, Gen 12:6. God appears to him, and renews the promise, Gen 12:7. His journey described, Gen 12:8, Gen 12:9. On account of a famine in the land he is obliged to go into Egypt, Gen 12:10. Fearing lest, on account of the beauty of his wife, the Egyptians should kill him, he desires her not to acknowledge that she is his wife, but only his sister, Gen 12:11-13. Sarai, because of her beauty, is taken into the palace of Pharaoh, king of Egypt, who is very liberal to Abram on her account, Gen 12:14-16. God afflicts Pharaoh and his household with grievous plagues on account of Sarai, Gen 12:17. Pharaoh, on finding that Sarai was Abram's wife, restores her honourably, and dismisses the patriarch with his family and their property, Gen 12:18-20.

1. Get thee out of thy country - There is great dissension between commentators concerning the call of Abram; some supposing he had two distinct calls, others that he had but one. At the conclusion of the preceding chapter, Gen 11:31, we find Terah and all his family leaving Ur of the Chaldees, in order to go to Canaan. This was, no doubt, in consequence of some Divine admonition. While resting at Haran, on their road to Canaan, Terah died, Gen 11:32; and then God repeats his call to Abram, and orders him to proceed to Canaan, Gen 12:1.
Dr. Hales, in his Chronology, contends for two calls: "The first," says he, "is omitted in the Old Testament, but is particularly recorded in the New, Act 7:2-4 : The God of glory appeared to our father Abraham while he was (at Ur of the Chaldees) in Mesopotamia, Before He Dwelt In Canaan; and said unto him, Depart from thy land, and from thy kindred, and come into the land (γην, a land) which I will show thee. Hence it is evident that God had called Abram before he came to Haran or Charran." The Second Call is recorded only in this chapter: "The Lord said (not Had said) unto Abram, Depart from thy land, and from thy kindred, and from thy father's house, unto The Land, הארץ HA-arets, (Septuagint, Την γην), which I will show thee." "The difference of the two calls," says Dr. Hales, "more carefully translated from the originals, is obvious: in the former the land is indefinite, which was designed only for a temporary residence; in the latter it is definite, intimating his abode. A third condition is also annexed to the latter, that Abram shall now separate himself from his father's house, or leave his brother Nahor's family behind at Charran. This call Abram obeyed, still not knowing whither he was going, but trusting implicitly to the Divine guidance."
Thy kindred - Nahor and the different branches of the family of Terah, Abram and Lot excepted. That Nahor went with Terah and Abram as far as Padan-Aram, in Mesopotamia, and settled there, so that it was afterwards called Nahor's city, is sufficiently evident from the ensuing history, see Gen 25:20; Gen 24:10, Gen 24:15; and that the same land was Haran, see Gen 28:2, Gen 28:10, and there were Abram's kindred and country here spoken of, Gen 24:4.
Thy father's house - Terah being now dead, it is very probable that the family were determined to go no farther, but to settle at Charran; and as Abram might have felt inclined to stop with them in this place, hence the ground and necessity of the second call recorded here, and which is introduced in a very remarkable manner; לך לך lech lecha, Go For Thyself. If none of the family will accompany thee, yet go for thyself unto That Land which I will show thee. God does not tell him what land it is, that he may still cause him to walk by faith and not by sight. This seems to be particularly alluded to by Isaiah, Isa 41:2 : Who raised up the righteous man (Abram) from the east, and called him to his foot; that is, to follow implicitly the Divine direction. The apostle assures us that in all this Abram had spiritual views; he looked for a better country, and considered the land of promise only as typical of the heavenly inheritance.

2. I will make of thee a great nation - i.e., The Jewish people; and make thy name great, alluding to the change of his name from Abram, a high father, to Abraham, the father of a multitude.

3. In thee - In thy posterity, in the Messiah, who shall spring from thee, shall all families of the earth be blessed; for as he shall take on him human nature from the posterity of Abraham, he shall taste death for every man, his Gospel shall be preached throughout the world, and innumerable blessings be derived on all mankind through his death and intercession.

4. And Abram was seventy and five years old - As Abram was now seventy-five years old, and his father Terah had just died, at the age of two hundred and five, consequently Terah must have been one hundred and thirty when Abram was born; and the seventieth year of his age mentioned Gen 11:26, was the period at which Haran, not Abram, was born. See on Genesis 11 (note).

5. The souls that they had gotten in Haran - This may apply either to the persons who were employed in the service of Abram, or to the persons he had been the instrument of converting to the knowledge of the true God; and in this latter sense the Chaldee paraphrasts understood the passage, translating it, The souls of those whom they proselyted in Haran.
They went forth to go into the land of Canaan - A good land, possessed by a bad people, who for their iniquities were to be expelled, see Lev 18:25. And this land was made a type of the kingdom of God. Probably the whole of this transaction may have a farther meaning than that which appears in the letter. As Abram left his own country, father's house, and kindred, took at the command of God a journey to this promised land, nor ceased till be arrived in it; so should we cast aside every weight, come out from among the workers of iniquity, set out for the kingdom of God, nor ever rest till we reach the heavenly country. How many set out for the kingdom of heaven, make good progress for a time in their journey, but halt before the race is finished! Not so Abram; he went forth to go into the land of Canaan, and into the land of Canaan he came. Reader, go thou and do likewise.

6. The plain of Moreh - אלון elon should be translated oak, not plain; the Septuagint translate την δρυν την ὑψηλην, the lofty oak; and it is likely the place was remarkable for a grove of those trees, or for one of a stupendous height and bulk.
The Canaanite was then in the land - This is thought to be an interpolation, because it is supposed that these words must have been written after the Canaanites were expelled from the land by the Israelites under Joshua; but this by no means follows. All that Moses states is simply that, at the time in which Abram passed through Sichem, the land was inhabited by the descendants of Canaan, which was a perfectly possible case, and involves neither a contradiction nor absurdity. There is no rule of criticism by which these words can be produced as an evidence of interpolation or incorrectness in the statement of the sacred historian. See this mentioned again, Gen 13:7 (note).

7. The Lord appeared - In what way this appearance was made we know not; it was probably by the great angel of the covenant, Jesus the Christ. The appearance, whatsoever it was, perfectly satisfied Abram, and proved itself to be supernatural and Divine. It is worthy of remark that Abram is the first man to whom God is said to have shown himself or appeared:
1. In Ur of the Chaldees, Act 7:2; and
2. At the oak of Moreh, as in this verse. As מורה Moreh signifies a teacher, probably this was called the oak of Moreh or the teacher, because God manifested himself here, and instructed Abram concerning the future possession of that land by his posterity, and the dispensation of the mercy of God to all the families of the earth through the promised Messiah. See on Gen 15:7 (note).

8–9. Beth-el - The place which was afterwards called Beth-el by Jacob, for its first name was Luz. See Gen 28:19. בית אל beith El literally signifies the house of God.
And pitched his tent - and - builded an altar unto the Lord - Where Abram has a tent, there God must have an Altar, as he well knows there is no safety but under the Divine protection. How few who build houses ever think on the propriety and necessity of building an altar to their Maker! The house in which the worship of God is not established cannot be considered as under the Divine protection.
And called upon the name of the Lord - Dr. Shuckford strongly contends that קרא בשם kara beshem does not signify to call On the name, but to invoke In the name. So Abram invoked Jehovah in or by the name of Jehovah, who had appeared to him. He was taught even in these early times to approach God through a Mediator; and that Mediator, since manifested in the flesh, was known by the name Jehovah. Does not our Lord allude to such a discovery as this when he says, Abraham rejoiced to see my day; and he saw it, and was glad? Joh 8:56. Hence it is evident that he was informed that the Christ should be born of his seed, that the nations of the world should be blessed through him; and is it then to be wondered at if he invoked God in the name of this great Mediator?

10. There was a famine in the land - Of Canaan. This is the first famine on record, and it prevailed in the most fertile land then under the sun; and why? God made it desolate for the wickedness of those who dwelt in it.
Went down into Egypt - He felt himself a stranger and a pilgrim, and by his unsettled state was kept in mind of the city that hath foundations that are permanent and stable, whose builder is the living God. See Heb 11:8, Heb 11:9.

11–12. Thou art a fair woman to look upon - Widely differing in her complexion from the swarthy Egyptians, and consequently more likely to be coveted by them. It appears that Abram supposed they would not scruple to take away the life of the husband in order to have the undisturbed possession of the wife. The age of Sarai at this time is not well agreed on by commentators, some making her ninety, while others make her only sixty-five. From Gen 17:17, we learn that Sarai was ten years younger than Abram, for she was but ninety when he was one hundred. And from Gen 12:4, we find that Abram was seventy-five when he was called to leave Haran and go to Canaan, at which time Sarai could be only sixty-five; and if the transactions recorded in the preceding verses took place in the course of that year, which I think possible, consequently Sarai was but sixty-five; and as in those times people lived much longer, and disease seems to have had but a very contracted influence, women and men would necessarily arrive more slowly at a state of perfection, and retain their vigor and complexion much longer, than in later times. We may add to these considerations that strangers and foreigners are more coveted by the licentious than those who are natives. This has been amply illustrated in the West Indies and in America, where the jetty, monkey-faced African women are preferred to the elegant and beautiful Europeans! To this subject a learned British traveler elegantly applied those words of Virgil, Ecl. ii., ver. 18: -
Alba ligustra cadunt, vaccinia nigra leguntur.
White lilies lie neglected on the plain,
While dusky hyacinths for use remain.
Dryden.

13–14. Say, I pray thee, thou art my sister - Abram did not wish his wife to tell a falsehood, but he wished her to suppress a part of the truth. From Gen 20:12, it is evident she was his step-sister, i.e., his sister by his father, but by a different mother. Some suppose Sarai was the daughter of Haran, and consequently the grand-daughter of Terah: this opinion seems to be founded on Gen 11:29, where Iscah is thought to be the same with Sarai, but the supposition has not a sufficiency of probability to support it.

15. The woman was taken into Pharaoh's house - Pharaoh appears to have been the common appellative of the Cuthite shepherd kings of Egypt, who had conquered this land, as is conjectured, about seventy-two years before this time. The word is supposed to signify king in the ancient Egyptian language. If the meaning be sought in the Hebrew, the root פרע para signifies to be free or disengaged, a name which such freebooters as the Cuthite shepherds might naturally assume. All the kings of Egypt bore this name till the commencement of the Grecian monarchy, after which they were called Ptolemies.
When a woman was brought into the seragilo or harem of the eastern princes, she underwent for a considerable time certain purifications before she was brought into the king's presence. It was in this interim that God plagued Pharaoh and his house with plagues, so that Sarai was restored before she could have been taken to the bed of the Egyptian king.

16. He had sheep, and oxen, etc. - As some of these terms are liable to be confounded, and as they frequently occur, especially in the Pentateuch, it may be necessary to consider and fix their meaning in this place.
Sheep; צאן tson, from tsaan, to be plentiful or abundant; a proper term for the eastern sheep, which almost constantly bring forth twins, Sol 4:2, and sometimes three and even four at a birth. Hence their great fruitfulness is often alluded to in the Scripture. See Psa 65:13; Psa 144:13. But under this same term, which almost invariably means a flock, both sheep and goats are included. So the Romans include sheep, goats, and small cattle in general, under the term Pecus pecoris; so likewise they do larger cattle under that of Pecus pecudis.
Oxen; בקר bakar, from the root, to examine, look out, because of the full, broad, steady, unmoved look of most animals of the beeve kind; and hence the morning is termed boker, because of the light springing out of the east, and looking out over the whole of the earth's surface.
He-Asses; חמרים chamorim, from חמר chamar, to be disturbed, muddy; probably from the dull, stupid appearance of this animal, as if it were always affected with melancholy. Scheuchzer thinks the sandy-coloured domestic Asiatic ass is particularly intended. The word is applied to asses in general, though most frequently restrained to those of the male kind.
She-Asses; אתנת athonoth, from אתן ethan, strength, probably the strong animal, as being superior in muscular force to every other animal of its size. Under this term both the male and female are sometimes understood.
Camels; גמלים gemallim, from גמל gamal, to recompense, return, repay; so called from its resentment of injuries, and revengeful temper, for which it is proverbial in the countries of which it is a native. On the animals and natural history in general, of the Scriptures, I must refer to the Hicrozoicon of Bochart, and the Physica Sacra of Scheuchzer. The former is the most learned and accurate work perhaps, ever produced by one man.
From this enumeration of the riches of Abram we may conclude that this patriarch led a pastoral and itinerant life; that his meat must have chiefly consisted in the flesh of clean animals, with a sufficiency of pulse for bread; that his chief drink was their milk; his clothing, their skins; and his beasts of burden, asses and camels; (for as yet we read of no horses); and the ordinary employment of his servants, to take care of the flocks, and to serve their master. Where the patriarchs became resident for any considerable time, they undoubtedly cultivated the ground to produce grain.

17–19. The Lord plagued Pharaoh - What these plagues were we know not. In the parallel case, Gen 20:18, all the females in the family of Abimelech, who had taken Sarah in nearly the same way, were made barren; possibly this might have been the case here; yet much more seems to be signified by the expression great plagues. Whatever these plagues were, it is evident they were understood by Pharaoh as proofs of the disapprobation of God; and, consequently, even at this time in Egypt there was some knowledge of the primitive and true religion.

20. Commanded his men concerning him - Gave particular and strict orders to afford Abram and his family every accommodation for their journey; for having received a great increase of cattle and servants, it was necessary that he should have the favor of the king, and his permission to remove from Egypt with so large a property; hence, a particular charge is given to the officers of Pharaoh to treat him with respect, and to assist him in his intended departure.
The weighty and important contents of this chapter demand our most attentive consideration. Abram is a second time called to leave his country, kindred, and father's house, and go to a place he knew not. Every thing was apparently against him but the voice of God. This to Abram was sufficient; he could trust his Maker, and knew he could not do wrong in following his command. He is therefore proposed to us in the Scriptures as a pattern of faith, patience, and loving obedience. When he received the call of God, he spent no time in useless reasonings about the call itself, his family circumstances, the difficulties in the way, etc., etc. He was called, and he departed, and this is all we hear on the subject. Implicit faith in the promise of God, and prompt obedience to his commands, become us, not only as His creatures, but as sinners called to separate from evil workers and wicked ways, and travel, by that faith which worketh by love, in the way that leads to the paradise of God.
How greatly must the faith of this blessed man have been tried, when, coming to the very land in which he is promised so much blessedness, he finds instead of plenty a grievous famine! Who in his circumstances would not have gone back to his own country, and kindred? Still he is not stumbled; prudence directs him to turn aside and go to Egypt, till God shall choose to remove this famine. Is it to be wondered at that, in this tried state, he should have serious apprehensions for the safety of his life? Sarai, his affectionate wife and faithful companion, he supposes he shall lose; her beauty, he suspects, will cause her to be desired by men of power, whose will he shall not be able to resist. If he appear to be her husband, his death he supposes to be certain; if she pass for his sister, he may be well used on her account; he will not tell a lie, but he is tempted to prevaricate by suppressing a part of the truth. Here is a weakness which, however we may be inclined to pity and excuse it, we should never imitate. It is recorded with its own condemnation. He should have risked all rather than have prevaricated. But how could he think of lightly giving up such a wife? Surely he who would not risk his life for the protection and safety of a good wife, is not worthy of one. Here his faith was deficient. He still credited the general promise, and acted on that faith in reference to it; but he did not use his faith in reference to intervening circumstances, to which it was equally applicable. Many trust God for their souls and eternity, who do not trust in him for their bodies and for time. To him who follows God fully in simplicity of heart, every thing must ultimately succeed. Had Abram and Sarai simply passed for what they were, they had incurred no danger; for God, who had obliged them to go to Egypt, had prepared the way before them. Neither Pharaoh nor his courtiers would have noticed the woman, had she appeared to be the wife of the stranger that came to sojourn in their land. The issue sufficiently proves this. Every ray of the light of truth is an emanation from the holiness of God, and awfully sacred in his eyes. Considering the subject thus, a pious ancient spoke the following words, which refiners in prevarication have deemed by much too strong: "I would not," said he, "tell a lie to save the souls of the whole world." Reader, be on thy guard; thou mayest fall by comparatively small matters, while resolutely and successfully resisting those which require a giant's strength to counteract them. In every concern God is necessary; seek him for the body and for the soul; and do not think that any thing is too small or insignificant to interest him that concerns thy present or eternal peace.

John Gill

INTRODUCTION TO GENESIS 12

In this chapter an account is given of the call of Abram to depart from his own country, with a promise of a divine blessing, Gen 12:1 of his obedience to it, Gen 12:4 of his journey through the land of Canaan, and of the Lord's appearance to him in it, and his promise of it to his seed, and of Abram's building altars in it, and calling on the name of the Lord, Gen 12:6 and of a famine there, which occasioned him to go into Egypt, Gen 12:10 where, through fear of being slain, he desired his wife to call herself his sister, Gen 12:11 and she being greatly admired by the Egyptians for her beauty, it went well with Abram for her sake, Gen 12:14 but the Egyptians were plagued because of her, who, when they understood she was Abram's wife, sent them both away, and all that belonged to them, Gen 12:17.

1. Now the Lord had said unto Abram,.... In Ur of the Chaldees, before he came and dwelt in Charran, as seems from Act 7:2 and so Aben Ezra interprets it; but Jarchi and others think, that what follows was said to him in Haran, and so the words may be more literally rendered (u), "and the Lord said unto Abram"; after the death of Terah, who died in Haran; and indeed it is highly probable there were two appearances of God to Abram, and that the same words, or very near the same, were spoken to him at two several times, first in Ur of the Chaldees, and then in Haran:

get thee out of thy country; the land of Chaldea, and the city of Ur, which was in it, or out of Mesopotamia, in which, when taken in a large sense, were both Ur and Haran; and this country was now become idolatrous, for though it was first inhabited and peopled by the posterity of Shem in the time of Arphaxad, yet these, in process of time, degenerated from the true religion, and fell into idolatry. The same Maimonides (w) calls Zabaeans, in whose faith and religion, he says, Abram was brought up, and who asserted there was no other God but the sun, moon, and stars; and these Zabaeans, as he relates from their books and annals, say of Abram themselves, that he was educated in Cuthia, and dissented from the common people; and asserted, that besides the sun, there was another Creator; to whom they objected, and so disputes arose among them on this subject: now Abram being convinced of idolatry, is called out from those people, and to have no fellowship with them; it is literally in the Hebrew text (x), "go to thee out of thy country"; for thy profit and good, as Jarchi interprets it; as it must be to quit all society with such an idolatrous and superstitious people:

and from thy kindred; as Nahor his brother, and his family, who are not mentioned, and seem to be left behind when Terah, Abram, Lot, and Sarai, came out of Ur of the Chaldees; though it looks as if afterwards Nahor did follow them to Haran or Padanaram, which are the same, and where he continued, and therefore is called his city; see Gen 24:10 so with great propriety Abram might be called a second time to leave his kindred as well as his country; and certain it is, Haran, or Padanaram, as well as Ur of the Chaldees, is called by himself his country, and Nahor and his family his kindred, Gen 24:4.

and from thy father's house; or household, his family, which better agrees with the second call at Haran, than with the first at Ur; for, upon the first call, Terah and his family came along with Abram, and therefore this phrase is omitted by Stephen, who speaks of that call, Act 7:3 but Terah dying at Haran, his house or family went no further, but continued there with Nahor; only Abram and Lot, upon this second call, went from thence, as the following history makes it appear; and so Abram left, as he was bid, his father's house and family to go, as it follows:

unto a land that I will show thee; meaning the land of Canaan, though not mentioned, and seems to be omitted for the trial of Abram's faith; hence the author of the epistle to the Hebrews, Heb 11:8 observes, that "he obeyed and went out, not knowing whither he went"; and yet it is said, that, when he and Terah came out of Ur of the Chaldees, "they went forth to go into the land of Canaan", Gen 11:31 and, when he and Lot went first from Haran, the same is said of them, Gen 12:5 it is probable the case was this; there was no mention made at first what land he was to go to, and when he prepared for his journey he knew not where he was to go, but afterwards it was revealed to him that Canaan was the land, and therefore set out in order to go thither; and still, though he might know the place by name where he was to go, he might neither know the way to it, nor what sort of country it was for quality or quantity; and therefore God promises to show him the way, and direct his course right unto it, and give him a view of it, that he might see what sort of a country, and how large it was, that he would give to his posterity. This call of Abram is an emblem of the call of men by the grace of God out of the world, and from among the men of it, and to renounce the things of it, and not be conformed unto it, and to forget their own people and their father's house, and to cleave to the Lord, and follow him whithersoever he directs them.

(u) "et dixit", Pagninus, Montanus, Cocceius. (w) More Nevochim, par. 3. c. 29. p. 421. (x) "vade tibi", Pagninus, Montanus, Vatablus, Drusius, &c.

2. And I will make of thee a great nation,.... In a literal sense, as the people of the Jews were that descended from him, and in a spiritual sense believers in all ages and of all nations, that walk in the steps of the faith of Abram, who are his children, and are blessed with him:

and I will bless thee; not only with temporal blessings, but principally with spiritual ones, since Abram in person had no share of the land of Canaan; even with the adoption of children and friendship with God; with justification by the imputed righteousness of Christ, which blessedness came upon him when uncircumcised; with a large measure of faith, and every other grace; with the sanctification of the Spirit, and an increase of it until brought to perfection; and with eternal glory and happiness, a right, title, and meetness for it, and the full possession of it:

and make thy name great; as it was among the Jews his descendants, who boasted of having Abram for their father; and among the several nations of the world; his name is famous in profane history, and is in high esteem with the Mahometans to this day; and especially his name is great and famous, and the memory of him precious among all those who have obtained like precious faith with him, in every age and in every nation:

and thou shall be a blessing; to all that knew him and conversed with him, they receiving spiritual light and knowledge by means of his instruction, and to all that should hear and read of his faith and piety, being encouraged by his example: or, "shall be blessing"; blessing itself, that is, most blessed, exceedingly blessed; as a very wicked man may be called wickedness itself; as "scelus" for "scelestus" with the Latins; so a good man may be called blessing itself, extremely happy.

3. And I will bless them that bless thee,.... Not the priests only that should bless his children, the children of Israel, as the Targum of Jonathan, but all men of all nations, and of every age, that speak well of him, commend him for his faith and holiness, and tread in his steps, these are blessed with faithful Abraham, Gal 3:7.

And curse him that curseth thee; here is a change of numbers, before the plural, here the singular, denoting, it may be, that many would bless him, and but few curse him, and that every individual person that did curse him should be cursed himself: the Targum of Jonathan wrongly restrains this to Balaam's cursing Abraham's children, and was cursed by God; Maimonides (y) thinks, there is no doubt to be made of it, that the Zabaeans, the idolatrous people Abram was brought up with, when he contradicted them, loaded him with curses and reproaches; and, because he bore them all patiently for the glory of God, as became him, therefore these words are said; but they, without question, respect future as well as present times, and regard all such, in every age and of every nation, that disapproves of, or rejects and reproaches Abram's God, his faith, his religion, and his people.

And in thee shall all families of the earth be blessed; that is, in his seed, as in Gen 22:18 and which is interpreted of Christ, Act 3:25 meaning not every individual of all the families or nations of the earth; but that as many as believe in Christ, of all nations, are blessed in him; and that whoever of them are blessed, they are blessed and only blessed in him, and that they are blessed for his sake with all spiritual blessings; see Eph 1:3 such as redemption, justification, remission of sins, sanctification, adoption, and eternal life.

(y) More Nevochim, ut supra. (par. 3. c. 29. p. 421.)

4. So Abram departed, as the Lord had spoken unto him,.... Or, "when the Lord had spoken to him", as Cocceius renders the words; when he had called him a second time, even when in Haran, immediately after the death of his father Terah; as soon as ever the words were spoken to him before recorded, he immediately prepared and got all things ready for his journey, and departed from Haran, as he had done before from Ur of the Chaldees:

and Lot went with him; of his own accord, and he only, besides his wife Sarai and his servants, for Terah was dead, and Nahor and his family stayed behind.

And Abram was seventy five years old when he departed out of Haran; by which it appears, as has been observed, that he was not Terah's eldest son, born when he was seventy years of age, Gen 11:26 for then he must have been at this time, one hundred and thirty five years old, since his father, who was just now dead, lived to be two hundred and five years old, Gen 11:32 so that Abram must be born in the one hundred and thirtieth year of Terah: how many years before this time he was converted from idolatry cannot be said with any certainty; various are the accounts given by the Jewish writers; some say that at three years of age he knew his Creator; others at eight; others thirteen; others more probably when forty; others fifty one; others fifty two; and others say he was sixty years old when he began publicly to assert the unity of God in heaven (z): however, all agree it was before the age here mentioned, as it may well be concluded.

(z) Vid. Pirke Eliezer, c. 26. Maimon. Hilchot obede cocabim, c. 1. sect. 3. & Comment. in ib. Juchasin, fol. 9. 2. Shalshelet, fol. 2. 2.

5. And Abram took Sarai his wife, and Lot his brother's son,.... The son of Haran his brother, not against their wills, but with their full consent: Sarai went readily with him, not only as being his wife, and so obliged by the law of marriage and tie of relation, but on the score of religion; and Lot as being a good man, and so willing to go with him, as his near relation too, for the sake of religion.

And all their substance that they had gathered; either in Ur of the Chaldees, or in Haran, and indeed in both; which, as it was their own property, they had a right to take with them, and it was their wisdom so to do, both for the support of their families, and for the service of religion; and it appears from hence that they were not slothful, but industrious persons, and by the blessing of God were succeeded in their employments:

and the souls that they had gotten in Haran; the more excellent part of man being put for the whole; and the meaning is, either that were procreated (a), as some render it, or begotten by them; for, though Abram had no children, Lot had, and possibly some that might be begotten while there; and their servants might have children by their fellow servants, and to which Abram and Lot had a right, and therefore took them with them; or rather it means servants which they had bought with their money there, and so had gotten or obtained them as their own property: some understand it of the proselytes made during their stay there; and no doubt they were as industrious in spreading and propagating the true religion, as in acquiring substance and servants; and to this sense are the several Chaldee paraphrases; that of Onkelos is,"and the souls which they made subject to the law in Haran;''the Targums of Jerusalem and Jonathan are,"and the souls of the proselytes, or which they proselyted in Haran;''and with this agrees the note of Jarchi,"which they brought under the wings of the Shechinah; Abram proselyted the men, and Sarai the women;''though in the literal sense he takes it to be the acquiring of servants and handmaids; there might be of both sorts, both proselytes and servants bought with money, which made up the number of three hundred and eighteen trained servants, Gen 14:14 how long Abram stayed in Haran is not certain, it must be some time, to gather more substance, increase servants, and make proselytes; the Jews (b) generally say he was there five years.

And they went forth to go into the land of Canaan, and into the land of Canaan they came: which last clause is very fitly added, since, when they came out of Ur, they went forth to go into the land of Canaan, Gen 11:31 but they did not then come into it, but stopped by the way at Haran; but now, when they went out from thence, they proceeded on in their journey, and made no stay any where of any length, until they came into the land of Canaan; which is reckoned to be three hundred miles from the one to the other, and by some four hundred to Sichem, and a troublesome way through the deserts of Palmyrene, and over the mountains of Lebanon and Hermon (c): of Ura, Pliny says (d), which seems to be the same with Ur, it is a place where, turning to the east, we leave the Palmyrene deserts of Syria, which belong to the city Petra, and the country called Arabia Felix; and, as it was at the northern part of Canaan they entered, they must come over Lebanon, which was the northern border of it.

(a) "procreaverant", Piscator. (b) Seder Olam Rabba, Ganz. Tzemach David, par. 1. fol. 5. 2. (c) See Sir Walter Raleigh's History of the World, par. 1. b. 2. sect. 3. p. 130. and Bunting's Travels, p. 56. (d) Nat. Hist. l. 5. c. 24.

6. And Abram passed through the land,.... Entering the northern part of it, as appears by his going southward, Gen 12:9 he went on

unto the place of Sichem, unto the plain of Moreh; the place afterwards called Shechem, from a prince of that name in the times of Jacob; and so it was called when Moses wrote, and therefore, by way of anticipation, calls it so here; it was about the middle of the land of Canaan, and the same with Sychar, a city of Samaria, in the times of Christ, Joh 4:5. Moreh was the name of a man, from whence the plain took its name, which was near Sichem; some render it the oak of Moreh (e), perhaps the same with that in Gen 35:4 or a grove of oaks of that name; the Syriac and Arabic versions render it the oak of Mamre wrongly.

And the Canaanite was then in the land; in that part of the land where they were in Jacob's time, see Gen 34:30 this land belonged to the posterity of Shem, but Canaan's offspring seized upon it and held it, as they did in the times of Moses, but were then quickly to be removed from it; but now they were settled in it in Abram's time, which was a trial of his faith, in the promise of it to his seed, as well as it was troublesome and dangerous to be in a country where such wicked and irreligious persons lived.

(e) "quercetum More", Tigurine version, "quercum Moreh", Pagninus, Montanus.

7. And the Lord appeared unto Abram,.... Perhaps in an human form, and so it was the Son of God; for whenever there was any visible appearance of a divine Person, under the former dispensation, it seems to be always of the essential Word, that was to be incarnate, and who spake with an articulate voice:

and said, unto thy seed will I give this land; the whole of it inhabited by Canaanites and others; and it was for this end chiefly that Abram was called out of Chaldea into Canaan, to be shown the land, and have the grant of it for his posterity:

and there builded an altar unto the Lord, who appeared unto him: by way of gratitude and thankfulness for his kind and gracious appearance, and for the gift of the land of Canaan to his offspring; for on this altar he no doubt offered sacrifice in a way of thanksgiving, as Noah did when he came out of the ark.

8. And he removed from thence unto a mountain on the east of Bethel,.... As it was afterwards called by Jacob, which before and at this time had the name of Luz, Gen 28:19 now to the east of this place was a mountain, whither Abram removed his tent from Sichem, which was about twenty miles from it, as Sir Walter Raleigh (f) observes, some say twenty eight (g):

and pitched his tent; that is, upon the mountain, as before upon the plain, fitly representing the state of the people of God, as sojourners in this world, living like Abram in tents and tabernacles, having no abiding place:

having Bethel on the west, or "on the sea" (h), the Mediterranean sea, which Aben Ezra calls the Spanish sea, and lay to the west of the land of Canaan:

and Hai on the east; the same which is called "Ai", and said to be on the east side of Bethel, Jos 7:2 hard by this place, Rauwolff (i) says, you shall still find some old ruins of old stones, where first Abraham the patriarch did build a tent, as you read in Gen 12:8 and he says that Bethel is still called to this day Bethisella, and is situated half a league further towards the west, at the foot of the hill, in a very fruitful country:

and there he builded an altar unto the Lord: as he had done at Sichem; for wherever he went he worshipped God, and offered sacrifice unto him:

and called upon the name of the Lord: prayed unto him for fresh mercies, as well as gave thanks for past ones; or, "he called in the name of the Lord" (k), he called upon Jehovah the Father, in the name of his Son, the glorious Mediator, who had appeared unto him, and whose day he saw and was glad.

(f) History of the World, par. 1. b. 2. sect. 3. p. 132. (g) Bunting's Travels, p. 56. (h) "a mari", Montanus, Piscater, Schmidt. (i) Travels, part 3. ch. 21. p. 317. Ed. Ray. (k) "et invocavit in nomine Domini", Montanus, Tigurine version.

9. And Abram journeyed,.... He did not stay long in the mountain between Bethel and Hai, but moved from thence, and kept on journeying in the land of Canaan:

going on still toward the south; the southern part of the land of Canaan, which lay nearest Egypt, into which he is said to go next, the occasion of which follows.

10. And there was a famine in the land,.... The land of Canaan, which was a very fruitful country, abounding with all kind of provisions usually; but now there was a scarcity of all; and which was both for the sins of the inhabitants of the land, and for the trial of Abram's faith, who was brought out of his own country, where was bread enough and to spare, into one in which there was a famine; and this might be a temptation to Abram to return from whence he came, and to slight and despise the country that was given him:

and Abram went down into Egypt to sojourn there; not to dwell there, only till the famine was over; and rightly is he said to go down to Egypt, since that lay lower than the land of Canaan; and his going thither only to sojourn, and with an intention to return again to Canaan, shows the strength of his faith in the promise; and so far was he from going back to his own country, from whence he came, that he went directly the contrary, for Chaldee lay north east of Canaan, and Egypt south west: this country is in the Hebrew text called Mizraim, from the second son of Ham, see Gen 10:6 it had its name Egypt not from Aegyptus, one of its kings, as some (l) say, but from the blackish colour of its soil, and also of its river Nile, and of its inhabitants; which colour is by the Greeks called "aegyptios", from "aegyps", a vulture, a bird of that colour: it is bounded on the south by the kingdom of Sennar, tributary to the king of Ethiopia, and the cataracts of the Nile; on the north by the Mediterranean sea; on the east by the Arabian Gulf, or Red sea, and the isthmus of Suez; and on the west by a region of Lybia, called Marmorica (m).

For the famine was grievous in the land; in the land of Canaan, and perhaps nowhere else; God ordering it so in his wise providence, that there should be plenty of food in one land, when there is a scarcity in another, that countries may be helpful to one another: of this famine, and of Abram's going down to Egypt on account of it, mention is made by Heathen writers; Nicolaus of Damascus says (n), that Abram came out of Chaldee into Canaan, now called Judea, and a grievous famine being there, and understanding there was plenty in Egypt, he readily went thither, partly to partake of their plenty, and partly to hear what the priests would say of the gods; and Alexander Polyhistor relates, from Eupolemus (o), that Abram removed from the place of his nativity, Camarine, called by some Urie, and settled in Phoenicia, where being a famine, he went with all his family into Egypt, and dwelt there.

(l) Apollodorus, l. 2. in initio. (m) Vid. Universal History, vol. 1. p. 391. (n) Apud Euseb. Praepar. Evangel. l. 9. c. 16. p. 417. (o) Apud ib. c. 17. p. 418, 419.

11. And it came to pass, when he was come near to enter into Egypt,.... Just entering into it, having travelled from the mountain between Bethel and Hai, two hundred and forty miles (p); or when he "caused to come near" (q), either his camp, as Aben Ezra supplies it, or his tent, or his family, as others:

that he said unto Sarai his wife, behold now, I know that thou art a fair woman to look upon; though sixty five years of age, being ten years younger than her husband, see Gen 17:17 who was now seventy five years old, Gen 12:4 yet might still be a fair woman, having a good complexion and comely features, and having never bore children, and especially she would be reckoned so among the Egyptians, whose women were of a blackish, sallow, swarthy complexion.

(p) Travels of the Holy Patriarchs, &c. p. 56. (q) "quum admoveret, sub tentorium", so some in Vatablus; "familiam", Munster.

12. Therefore it shall come to pass, when the Egyptians shall see thee,.... Who were a lustful people, and whose eyes would soon be fastened upon, and be taken with the beauty of Sarai:

that they shall say, this is his wife; this beautiful woman is such a man's wife:

and they will kill me, but they will save thee alive; so great a regard had they in those times, and even in Heathen countries, to the laws of marriage, that they chose rather to be guilty of murder than of adultery, though a lustful people; and therefore would, as Abram feared, take away his life, that it might be free and lawful for them to marry Sarai.

13. Say, I pray thee, that thou art my sister,.... Which though it was not putting a direct lie into her mouth, she being his sister in some sense, as appears from Gen 20:12 yet it was done to conceal truth, and to deceive the Egyptians, and tended to endanger his wife's chastity, as well as showed great timorousness in him, and distrust of the divine care and protection of him; and upon the whole it must be criminal in him, and shows that the best of men are liable to sin, and the strongest believer to fall, and that a saint may fail in the exercise of that grace for which he is most eminent, as Abram was for his faith, and yet fell into unbelief, and through that into other sins; this he said to his wife, and desired her to say on occasion, when she found it necessary:

that it may be well with me for thy sake; his life spared, as follows:

and my soul shall live because of thee; his life be safe and secure for her sake, being reckoned her brother, whereas he feared it would be in the utmost danger should it be known she was his wife.

14. And it came to pass, that, when Abram was come into Egypt,.... To the city of Heliopolis; for there it was that Abram had his abode, as Eupolemus (r) says, when upon the famine he went into Egypt, and where he conversed with the Egyptian priests, and taught them astrology, and other things belonging to it; and of this descent of Abram into Egypt, and teaching astrology, Artapanus (s), another Heathen writer, speaks; Abram, he says, having learned the science of astrology, went first into Phoenicia and taught it the Phoenicians, and afterwards went into Egypt, and taught it there.

The Egyptians beheld the woman, that she was very fair; Abram knew that Sarai was a fair woman; but in the eyes of the Egyptians she was very fair, exceeding fair, they not being used to see very beautiful women.

(r) Apud Euseb. ut supra. (Praepar. Evangel. c. 17. p. 418, 419.) (s) Apud ib. c. 18. p. 420.

15. The princes also of Pharaoh saw her, and commended her before Pharaoh,.... The king of Egypt; so it seems by this, that Abram and Sarai were at the place where the court was kept, which the Arabic writers (t) say was Mesr (or Memphis), the capital of the kingdom. And these princes were the king's courtiers, who taking notice of Sarai, and admiring her beauty, praised her for it to the king, and recommended her to be taken into the number of his wives or concubines, they understanding that she was a single woman and the sister of Abram: and this they did to gratify their king, and gain his favour:

and the woman was taken into Pharaoh's house; or palace, as the Jerusalem Targum; his royal palace, as the Targum of Jonathan; very probably into that part of his palace where his women were kept, or to some apartment where she might be purified and prepared for him; and this requiring time, was the means of preserving her from the danger she was exposed unto, see Est 2:8. The kingdom of Egypt, according to the Jewish and Arabic writers (u), was set up in the times of Reu, about three hundred years before Abram was here; its first king was Mizraim, a son of Ham, the same with the Menes of Herodotus; by whom also mention is made of a king of Egypt, whose name was Pheron (w), which seems to bear some likeness to the name of this king, who by Artapanus (x) is called Pharethone, and whom, he says, Abram taught astrology. It is generally thought that Pharaoh was a common name to the kings of Egypt, and continued to be so to the times of Ezekiel, as Ptolemy was some time after, and as Caesar with the Romans: whether this king was the first of the name is not certain, but probable; according to some (y), he was one of the Hycsi, or shepherd kings. Mr. Bedford (z) calls him Janias, their fifth king, and this was about A. M. 2084, and before Christ 1920. A Jewish chronologer (a) asserts, he was the first Pharaoh, who was in the times of Abram, and that his name was Totis, or Tutis, as the Arabic writers (b), one of which (c) says, that in the times of Serug lived Apiphanus king of Egypt (the same with Apophis; who according to Bishop Usher (d) was this Pharaoh); after him was Pharaoh, the son of Sancs, from whom they (the kings of Egypt) were called Pharaohs. The name of Pharaoh is derived by some (e) from which signifies both to be free, and to revenge; and so kings were called, because free from laws themselves, and were revengers of them that do evil: but it rather seems to come from the Arabic word (f), which signifies to be above others, and rule over them; and so may be thought to be not the proper name of a man, but an appellative, or the name of an office; or in other words, a king, see Gen 41:44 and so it may be always rendered, where it is used, as here, the king's courtiers saw her, and commended her to the king, and she was taken into the king's house; though to this may be objected, that Pharaoh is sometimes called Pharaoh king of Egypt, and then there would be a tautology; wherefore it may be better perhaps to take it in the former sense.

(t) In the Universal History, vol. 2. p. 115. (u) Shalshalet Hakabala, fol. 76. 1. Elmacinus, p. 29. apud Hottinger. Smegma, p. 274. (w) Euterpe sive, l. 2. c. 111. (x) Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 16. p. 417.) (y) Vid. Rollin's Ancient History, vol. 1. p. 68. (z) Scripture Chronology, p. 314. (a) Juchasin, fol. 135. 1. (b) In the Universal History, vol. 2. p. 115. (c) Abulpharag. Hist. Dynast. p. 19. (d) Annal Vet. Test. p. 7. (e) Malvenda, Ainsworth, &c. (f) "in summo fuit, summumque cepit vel tenuit", Golius, col. 1787. Castel. col. 3077.

16. And he entreated Abram well for her sake,.... Pharaoh was very complaisant to him, showed him great respect, and bestowed many favours on him on account of Sarai, whom he took to be his sister, and which were done, that he would consent that she might be his wife:

and he had sheep, and oxen, and he asses, and menservants, and maidservants, and she asses, and camels; which were, some at least, if not all, the gifts of Pharaoh to him, or otherwise there seems to be no reason why they should be made mention of here. The Jews say (g), that Pharaoh, because of the love he had to Sarai, gave to her by writing all his substance, whether silver or gold, or servants or farms, and also the land of Goshen for an inheritance; and therefore the children of Israel dwelt in the land of Goshen, because it was Sarai our mother's, say they.

(g) Pirke Eliezer, c. 26.

17. And the Lord plagued Pharaoh and his house with great plagues,.... Perhaps with the same sort that Abimelech and his servants were smote with on a like account, Gen 20:17. The Jews (h) say they were smitten with ulcers; not only Pharaoh was plagued, but those of his household also, his courtiers and servants, who were accessary to the bringing of Sarai into his house; for all this was

because of Sarai, Abram's wife; or "upon the word of Sarai" (i), as it may be literally rendered: hence the Jews have a notion, that an angel stood by Sarai with a scourge in his hand, and when Sarai bid him smite Pharaoh, he smote him (k); but signifies not a word only, but thing, matter and business: and so Onkelos renders it here: and the sense is, that Pharaoh and his courtiers were smitten, because of the affair and business of Sarai; because she was taken by them, and detained in Pharaoh's house, and designed to be made his wife or concubine; and thus for evil intentions was this punishment inflicted; so that evil designs, not brought into execution, are punishable; though the word of Sarai may mean what she was bid to say, and did.

(h) Jarchi in loc. Bereshit Rabba, sect. 41. fol. 35. 4. (i) "propter verbum Sarai", Montanus; "super verbo", Munster, Piscator. (k) Jarchi in loc. Bereshit Rabba, ut supra. (sect. 41. fol. 35. 4.)

18. And Pharaoh called Abram, and said,.... Understanding how it was, that Sarai was his wife, which he came at the knowledge of, either by consulting his priests and diviners, as some say, on account of the plagues inflicted; or rather suspecting they were on the account of Sarai, from the nature of them, sent for her, and questioned her about this affair, who confessed the whole matter to him; unless it can be thought that he was warned of God in a dream, as Abimelech was on a like occasion; however he sent for Abram on what intelligence he had, and justly, though gently, reproved him:

what is this that thou hast done unto me? to impose upon me, and deceive me after this manner, by giving out that Sarai was thy sister, when she is thy wife; by which means I have been led to prepare to take her for my wife, and have brought plagues upon myself and family? and thus he resented it as an injury done him, as he well might:

why didst thou not tell me that she was thy wife? when he first took her into his house, and no doubt Abram was present then, and very often afterwards was in company with Pharaoh, and conversed with him, having respect for him for the sake of Sarai, he took to be his sister, and yet would never tell him she was his wife.

19. Why saidst thou, she is my sister?.... He could not imagine what could be the reason of it, what could induce him to give out such a story as this; for he knew not the fears that Abram was possessed with, which led him to it, and which might be in a good measure groundless, or else Pharaoh might have guessed at the reason; or this he said as being willing to be satisfied of the true one:

so I might have taken her to me to wife; ignorantly, and without any scruple, supposing her to have been free; and so should have been guilty of taking another man's wife, and of depriving him of her; which with him were crimes he did not choose to commit, though polygamy was not accounted any by him, for no doubt he had a wife or wives when about to take Sarai for one:

now therefore, behold thy wife, take her, and go thy way; Sarai it seems was present at this interview, who was delivered to her husband untouched, as his own property, and is ordered to depart the country, that so neither the king, nor any of his courtiers or subjects, might be under any temptation to do him an injury, by violating the chastity of his wife. The whole of this affair is related by Eupolemus (l), an Heathen historian, in a few words, in great agreement with this account; only he represents Sarai as married to the king of Egypt; he says, that Abram, on account of a famine, went to Egypt, with all his family, and there dwelt, and that the king of the Egyptians married his wife, he saying she was his sister: he goes on to relate more at large, says Alexander Polyhistor that quotes him, that the king could not enjoy her, and that his people and family were infected with a plague, upon which he called his diviners or prophets together, who told him that the woman was not a widow; and when the king of the Egyptians so understood it, that she was the wife of Abram, he restored her to her husband.

(l) Apud Euseb. ut supra. (Praepar. Evangel. l. 9. c. 18. p. 420.)

20. And Pharaoh commanded his men concerning him,.... His courtiers and servants, not to do him any hurt or injury in his person or substance; who he might suppose would be enraged at hearing how the king and they had been imposed upon and deceived; he ordered a guard about him while he was there, and to conduct him, and all that belonged to him, safely out of his dominions, as appears by what follows: but Dr. Lightfoot (m) is of opinion, that he gave charge to the Egyptians, making it as it were a law for the time to come, that they should not converse with Hebrews, nor with foreign shepherds, in any so near familiarity, as to eat or drink with them, which the Egyptians observed strictly ever after, Gen 43:32.

and they sent him away, and his wife, and all that he had; they did not drive him out by force, or in any disgraceful manner, but being committed to a guard of men, appointed by the king, he had safe conduct out of the land, with his family, and all that he had; all that he brought with him, and all the increase he had made there, and all the gifts he had received of the king. The Jews (n) interpret it of the writings and gifts he had given to Sarai; and they (o) observe a great likeness between Abram's descent into Egypt, his being there, and departure out of it, and that of his posterity in later times; as that they both went thither on account of a famine; that they both went down to sojourn there; and that they both went out with great substance; with other particulars observed by them.

(m) See his Works, vol. 1. p. 694. (n) Pirke Eliezer, c. 26. (o) Bereshit Rabba, sect. 40. fol. 35. 3.

Next: Genesis Chapter 13

JFB

CALL TO ABRAM. (Gen. 12:1-20)

Now the Lord had said unto Abram--It pleased God, who has often been found of them who sought Him not, to reveal Himself to Abraham perhaps by a miracle; and the conversion of Abraham is one of the most remarkable in Bible history.

Get thee out of thy country--His being brought to the knowledge and worship of the true God had probably been a considerable time before. This call included two promises: the first, showing the land of his future posterity; and the second, that in his posterity all the earth was to be blessed (Gen 12:2). Abraham obeyed, and it is frequently mentioned in the New Testament as a striking instance of his faith (Heb 11:8).

5. into the land of Canaan . . . they came--with his wife and an orphan nephew. Abram reached his destination in safety, and thus the first promise was made good.

6. the place of Sichem--or Shechem, a pastoral valley then unoccupied (compare Gen 33:18).

plain of Moreh--rather, the "terebinth tree" of Moreh, very common in Palestine, remarkable for its wide-spreading branches and its dark green foliage. It is probable that in Moreh there was a grove of these trees, whose inviting shade led Abram to choose it for an encampment.

7–9. Unto thy seed will I give this land--God was dealing with Abram not in his private and personal capacity merely, but with a view to high and important interests in future ages. That land his posterity was for centuries to inhabit as a peculiar people; the seeds of divine knowledge were to be sown there for the benefit of all mankind; and considered in its geographical situation, it was chosen in divine wisdom as the fittest of all lands to serve as the cradle of a divine revelation designed for the whole world.

and there builded he an altar unto the Lord--By this solemn act of devotion Abram made an open profession of his religion, established the worship of the true God, and declared his faith in the promise.

10. there was a famine . . . and Abram went down into Egypt--He did not go back to the place of his nativity, as regretting his pilgrimage and despising the promised land (Heb 11:15), but withdrew for a while into a neighboring country.

11–13. Sarai's complexion, coming from a mountainous country, would be fresh and fair compared with the faces of Egyptian women which were sallow. The counsel of Abram to her was true in words, but it was a deception, intended to give an impression that she was no more than his sister. His conduct was culpable and inconsistent with his character as a servant of God: it showed a reliance on worldly policy more than a trust in the promise; and he not only sinned himself, but tempted Sarai to sin also.

14. when Abram was come into Egypt--It appears from the monuments of that country that at the time of Abram's visit a monarchy had existed for several centuries. The seat of government was in the Delta, the most northern part of the country, the very quarter in which Abram must have arrived. They were a race of shepherd-kings, in close alliance with the people of Canaan.

15. the woman was taken into Pharaoh's house--Eastern kings have for ages claimed the privilege of taking to their harem an unmarried woman whom they like. The father or brother may deplore the removal as a calamity, but the royal right is never resisted nor questioned.

16–17. he entreated Abram well for her sake--The presents are just what one pastoral chief would give to another.

18. Here is a most humiliating rebuke, and Abram deserved it. Had not God interfered, he might have been tempted to stay in Egypt and forget the promise (Psa 105:13, Psa 105:15). Often still does God rebuke His people and remind them through enemies that this world is not their rest.


Next: Genesis Chapter 13